China as an emerging world power is currently undergoing a tortuous process of reform in its legal system. China's difficulties are rooted in their worldview regarding justice and the supernatural. In contrast to the West, the Chinese do not regard divine powers as law-givers. In their view, since great antiquity laws have been created by human authorities for rulers to effectively control their subjects. This notion of rule by law is fundamentally different from the Western idea of rule of law based on protecting the rights of individual citizens. The Chinese emphasis on criminal justice is rooted in their conception of morality which is tied to their cosmology and supernatural beliefs. This book focuses on criminal justice by drawing upon court cases which appear in historical records. The author has included legendary stories, folk tales and wuxia (martial heroes or knights-errant) novels because they inform us in an interesting manner about the popular beliefs in justice and the supernatural, which guided the day-to-day action of the ordinary people. The author draws examples primarily from antiquity to the Song dynasty (960-1279) when these beliefs could very well be garnered from the rich sources of Zhe Yu Gui Jian (Exemplars in Judging Criminal Cases) containing 395 cases and Yi Jian Zhi (Accounts of Strange Happenings) containing 2,776 episodes, many of which involving the supernatural, as well as the captivating stories of the legendary Judge Bao who lived during the Song. This book concludes with a discussion of continuity and change down to the present in the context of a broad social and political landscape.

Years ago, the author had a startling realization. Theologians and pastors have long taught on the glory of God and its central importance in the Bible. However, because he was living in East Asia, it also dawned on the author that this sort of talk about God's glory, praising Him, and magnifying His name was simply another way of talking about honor and shame. When the author looked at most theology and ministry-related books, he found that honor and shame seemed to be treated differently. Anthropologists talked about honor-shame, but theologians largely focused more on legal metaphors. The author could see both themes in Scripture but couldn't find help as to how to bring them together. This study was developed in order to address this gap and bring those themes together. Sign up for the WCIU Press newsletter to be notified about new books from this author and more! http: //eepurl.com/rB15L

The Bible tells us what to believe––the gospel. Did you know it also shows how to contextualize the gospel? In One Gospel for All Nations, Jackson Wu does more than talk about principles. He gets practical. When the biblical writers explain the gospel, they consistently use a pattern that is both firm and flexible. Wu builds on this insight to demonstrate a model of contextualization that starts with interpretation and can be applied in any culture. In the process, he explains practically why we must not choose between the Bible and culture. Wu highlights various implications for both missionaries and theologians. Contextualization should be practical, not pragmatic; theological, not theoretical.

According to Brad Vaughn, some traditional East Asian cultural values are closer to those of the first-century biblical world than common Western cultural values. In this work Vaughn demonstrates how paying attention to East Asian culture provides a helpful lens for interpreting Paul's most complex letter, and we see how honor and shame shape so much of Paul's message and mission.

The Asia-Pacific is known for having the least developed regional mechanisms for protecting human rights. This edited collection makes a timely and distinctive contribution to contemporary debates about building institutions for human rights protection in the Asia-Pacific region, in the wake of ASEAN’s establishment in 2009 of a sub-regional human rights commission. Drawing together leading scholarly voices, the book focuses on the systemic issue of institutionalising human rights protection in the Asia-Pacific. It critically examines the prospects for deepening and widening human rights institutions in the region, challenging the orthodox scepticism about whether the Asia-Pacific is "ready" for stronger human rights institutions and exploring the variety of possible forms that regional and sub-regional institutions might take. The volume also analyses the impediments to new institutions, whilst questioning the justifications for them. The collection provides a range of perspectives on the issues and many of the chapters bring interdisciplinary insights to bear. As such, the collection will be of interest to scholarly, practitioner, and student audiences in law, as well as to readers in international relations, political science, Asian studies, and human rights.

An ambitious comparative introduction to Asian thought, expertly written for undergraduate courses in Asian Studies, Asian philosophy and neighboring disciplines Recent decades have witnessed a sharp increase of interest in the cultures and regions of South and East Asia, owing in part to the prominent role Asian economies have played in the era of globalization. Asian Worldviews: Religions, Philosophies, Political Theories is a unique, reader-friendly introduction to the intellectual heritage of the region. Assuming no previous background in Asian cultural history, Asian Worldviews moves beyond chronological and geographic boundaries to present an integrated treatment of the beliefs, teachings, and ideologies that have shaped the worldviews of approximately half of the global population. Rein Raud explores forms of knowledge in China, India, Tibet, Japan, Korea, and Southeast Asia, providing balanced coverage of all historical periods from antiquity to the modern day. Asian Worldviews embraces the connections rather than the divisions between the religious and philosophical dimensions of South and East Asian thought, and emphasizes a robust engagement with each culture's political, social, and economic contexts. Clear, accessible chapters discuss the development of religious, philosophical, and political thought in India, China, and Japan, and provide succinct overviews of the history of ideas in Korea, Tibet, and Southeast Asia. Throughout the book, Raud uses a comparative approach to examine the mutual influence and productive dialogue, past and present, between Asian cultures as well as with the West, and considers the impact of various worldviews on the development of modern Asian societies. Comprehensive and well-informed by recent developments in the scholarship, Asian Worldviews: Religions, Philosophies, Political Theories is an unparalleled resource for a broad range of courses in Asian studies, philosophy, religious studies, and global politics, as well as an excellent introduction for non-specialist readers looking for a contextual foothold in the rich cultural and intellectual history of South and East Asia.

We live in an age of skepticism. Our society places such faith in empirical reason, historical progress, and heartfelt emotion that it’s easy to wonder: Why should anyone believe in Christianity? What role can faith and religion play in our modern lives? In this thoughtful and inspiring new book, pastor and New York Times bestselling author Timothy Keller invites skeptics to consider that Christianity is more relevant now than ever. As human beings, we cannot live without meaning, satisfaction, freedom, identity, justice, and hope. Christianity provides us with unsurpassed resources to meet these needs. Written for both the ardent believer and the skeptic, Making Sense of God shines a light on the profound value and importance of Christianity in our lives.

Looking at China's foreign policy, this book focuses on the Confucian-based need of Chinese leaders to present themselves as the supreme moral rectifiers of the world order.

This book rewrites the story of classical Chinese philosophy, which has always been considered the single most creative and vibrant chapter in the history of Chinese philosophy. Works attributed to Confucius, Mozi, Mencius, Laozi, Zhuangzi, Xunzi, Han Feizi and many others represent the very origins of moral and political thinking in China. As testimony to their enduring stature, in recent decades many Chinese intellectuals, and even leading politicians, have turned to those classics, especially Confucian texts, for alternative or complementary sources of moral authority and political legitimacy. Therefore, philosophical inquiries into core normative values embedded in those classical texts are crucial to the ongoing scholarly discussion about China as China turns more culturally inward. It can also contribute to the spirited contemporary debate about the nature of philosophical reasoning, especially in the non-Western traditions. This book offers a new narrative and interpretative framework about the origins of moral-political philosophy that tracks how the three normative values, humaneness, justice, and personal freedom, were formulated, reformulated, and contested by early Chinese philosophers in their effort to negotiate the relationship among three distinct domains, the personal, the familial, and the political. Such efforts took place as those thinkers were reimagining a new moral-political order, debating its guiding norms, and exploring possible sources within the context of an evolving understanding of Heaven and its relationship with the humans. Tao Jiang argues that the competing visions in that debate can be characterized as a contestation between partialist humaneness and impartialist justice as the guiding norm for the newly imagined moral-political order, with the Confucians, the Mohists, the Laoists, and the so-called fajia thinkers being the major participants, constituting the mainstream philosophical project during this period. Thinkers lined up differently along the justice-humaneness spectrum with earlier ones maintaining some continuity between the two normative values (or at least trying to accommodate both to some extent) while later ones leaning more toward their exclusivity in the political/public domain. Zhuangzi and the Zhuangists were the outliers of the mainstream moral-political debate who rejected the very parameter of humaneness versus justice in that discourse. They were a lone voice advocating personal freedom, but the Zhuangist expressions of freedom were self-restricted to the margins of the political world and the interiority of one's heartmind. Such a take can shed new light on how the Zhuangist approach to personal freedom would profoundly impact the development of this idea in pre-modern Chinese political and intellectual history.